Shiga Naoya (1883— 197 1) is a famous modern Japanese writer and occupies an important position in the history of modern Japanese literature. As an outstanding representative of the progressive literary group Birch School, Shiga's literary works embody a strong humanitarian spirit. Due to the influence of his life experience and the ideological trend of the times, Shiga's humanitarian spirit is based on the "personal standard" of resisting theocratic patriarchy and satisfying his own desires, as well as the realistic concern of sympathizing with the weak and opposing war. This paper attempts to explore the causes and process of Shiga Naoya's self-consciousness from the Japanese original works, and fully grasp the characteristics of his humanitarian spirit, thus revealing the resonance between Shiga Naoya's spiritual world and the humanitarian spirit of western thoughts among modern Japanese intellectuals. This paper is divided into three chapters. The first chapter reveals the establishment process of Shiga Naoya's self-consciousness. The humanism based on "individual standard" advocated by Shiga was gradually formed in the process of resisting theocracy and patriarchy. Although Shiga was born in the upper class of Japan, he didn't want to stick to the rules and live a parrot-like life. In order to explore a new spiritual world, he turned his attention to the western culture that flooded into Japan after the opening of the port, hoping to get an answer from Christianity popular in Meiji society at that time. During his seven-year career as a believer, although the equality and fraternity of Christianity gave him profound enlightenment, the bondage of asceticism to natural humanity also aroused Shiga's incomprehension and hatred. Through his painful mental and physical struggle, he felt the cruelty and hypocrisy of asceticism and realized the importance of human liberation. The resistance to theocracy represented by asceticism became the reason for Shiga's departure from Christianity, and also became the opportunity for him to embark on the road of literary creation, and constructed the embryonic form of his humanism based on "individual standard". In his youth, Shiga suffered from asceticism, but he was also troubled by the tension with his father. The experience of living with grandparents since childhood alienated him from his father. The strong feudal consciousness, overbearing housekeeping style and various obstacles to Shiga literature in his father's thoughts deepened the gap between father and son. Conghe, who longed for freedom of personality, poured out his dissatisfaction with the autocratic patriarchy. Inspired and observed by foreign cultures, he keenly discovered the blood relationship between feudal patriarchy and the whole feudal system, and exposed and criticized the phenomenon that parents suppressed their children's personality development and the old ideology stifled new things with the plots of "killing their fathers" and "blaspheming their fathers" in the text. Focusing on the heavy topic of father-son conflict, Shiga took literature as a thinking weapon, and in the process of examining and resisting patriarchal culture, he further established the idea of "individual standard", which made the development of self-consciousness reach a peak. The second chapter discusses and analyzes the care for the weak in Shiga Naoya's humanitarian spirit. The humanitarian spirit of Shiga not only has the idea of "individual standard", but also sincerely sympathizes with those vulnerable groups who have no personal dignity, no social status and are oppressed. Influenced by Russian realistic literature, Shiga once identified the protagonists in his works as ordinary workers and the people at the bottom, and described their poor living conditions and sufferings in an unjust social atmosphere with a sense of justice. There are many women who have been bullied in Shiga's attention. Through the observation of birth mother, stepmother and surrounding women, Shiga felt the unspeakable pain of women surrounded by the patriarchal world, and injected their sympathy and pity into his literary creation. In his works, there are traditional women who submit to humiliation under the oppression of husband power, women who are unwilling to be played by patriarchal culture and strive to seek respect and understanding in family life, women who are consciously awakened initially, and women who dwarf men by virtue of their noble qualities. These various female images highlight the caring thought for the weak in Shiga's humanitarian spirit. The third chapter discusses the anti-war spirit in Shiga Naoya's literary creation. Shiga is a staunch anti-war activist. In that era of constant war and turmoil, he never lost his nature in the crazy Russo-Japanese War and World War I, nor did he succumb to the cruel repression of the fascist government in World War II and create "literature serving the country" against his will. This makes him stand out among many modern Japanese writers. Shiga was able to maintain this valuable integrity, thanks to the teaching of Kenzo Murakami's anti-war theory in his early years, and the mutual influence and promotion among birch colleagues were also closely related to the experiences of relatives in the Russo-Japanese War. Shiga's uncle Naoko was injured and disabled in the Russo-Japanese War, which gave Shiga a real perceptual knowledge of the cruelty of the war. However, his uncle's stubborn attitude of supporting Japan's policy of aggression and expansion after leaving the battlefield made him deeply realize the ignorance of militaristic policy and the blind obedience of the people. Shiga wrote his thoughts on war in his anti-war article. Based on the experience of Zhi Party, he described bloody war scenes. He criticized the compulsory military service system and showed the readers the cruel and barbaric nature of the fascist army. He even boldly exposed the evil attempt of the militaristic government headed by the emperor to wage war and fool the people, shouting "overthrow the emperor system." During World War II, when speech was the most suppressed, Shiga still adhered to moral integrity in the face of the harsh reality of the collective degeneration of Japanese literature, preferring to "abandon his career as a scholar" rather than be an accomplice of militarism. After Japan's defeat, Shiga was liberated from the dull and closed air and began to write again. He made comments on punishing war criminals, reflecting on war responsibility and educating surviving soldiers, which reflected the sense of social responsibility and mission of a literary hermit and pacifist. In a word, the organic unity of individualism, benevolence and anti-war spirit constitutes the humanitarian characteristics of Shiga literature. His pursuit of human liberation, his expectation of social justice and his accusation of war still have profound practical significance and cognitive value, which also forms an important feature that distinguishes Shiga literature from other modern Japanese writers.